ticular feelings, they might have assurance of their duty in the church. When Paul was chosen to the apostleship, the Lord Jesus appeared to him for the purpose. He said, "I have appeared to thee for this purpose, to make thee a minister and a witness," &c. The apostle, on one occasion, enumerates the qualifications of an apostle, which he pos sessed; among which, was the fact that he had "seen Jesus Christ." No one can be constituted an apostle of Christ, unless he receives from Christ in person, his authority; for the Lord Jesus gave no authority to his first apostles to appoint others. An apostle of Christ must be sent by Christ, and must receive his commission from him, in person. The prophets in ancient times were not styled "apostles of God." Why? Because God, in person, had not commissioned them. They had been called and instructed into their work by the "disposition of angels." But Paul speaking of that manner of communication from God to men, said, concerning the Christian age or dispensation, "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken," (i. e. communicated to the prophets,) "by angels was steadfast, and every transgression and disobedience received a just recompence of reward; how shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will?-For unto the angels hath he not put in subjection the world to come," (the christian dispensation,) whereof we speak." (Heb. ii. 1-5) The former manner of employing angels to communicate to men has come to a close. God "has spoken to us by his Son." Jesus appeared in the world as the Apostle of the Father. Why? Because he was sent from the Father, in person. He said, "I came forth from the Father. Neither came I of myself, but he sent me." In this he asserted his apostleship. Now the apostles of Jesus were sent from him, in like manner. Not by the employment of angels to communicate to them. They must, to be apostles, receive their commission from the Messiah in person. Here the apostles of Mormonism are proved to be impostors. They received not their commission from the Lord Jesus, in person. An angel, they say, appeared to Joseph Smith, jun.; he was constituted an apostle of Christ. Then he ordained others.

It is all a lie, and of the devil. No apostleship was ever transferable. Jesus, as Apostle of the Father, never constituted his apostles, apostles of the Father; but apostles of Christ. Why? Because they were not sent from the presence of the Father in person, but from Christ. The Lord Jesus made no provision for successive apostles. After he had appointed the twelve, and sent them to preach, he desired to make Saul of Tarsus an apostle, and he had to come to our world again, to make him one. But how do we know that he did not appear to many, after that time, for the same purpose? Because, Paul that says LAST OF ALL " he appeared to him. (1 Cor. xv. 18) Now as Paul was the last apostle of Christ, even as Christ was the last Apostle whom the Father would send, the apostles stand between us and the Messiah. Now the question is, (if any one is perplexed with questions of duty,) has the inspired testimony of the apostles marked him out for any particular service? If so, let him fill the post or office where that service is required. It is by authority of Christ that he is to act in that sphere of duty.

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If any man derives any blessing, favour, or authority from the Father, it is by the revelation and authority of Jesus Christ. If any man derives any blessing, favour, or authority from Christ, (I mean religious endowments,) he must find it in the rules and inspired authority of the apostles. If any man say, "I am called and sent of the Father, as an ambassador," &c. We answer no, indeed; for Jesus was "the last" one to be sent by the Father. If he then say, "I am sent of Christ," we answer, Not without you have received commission from him, in person; and if so, let him declare that he has absolutely come to our world again, and called him, then let him prove his mission to be from Christ, by showing that the Lord works with him by signs and miracles in the midst of the people. But he may say "I am not thus called." Very well, then he is not called at all, directly by Christ, for when God constituted the Son his ambassador, with the privilege of becoming a king, he gave the government of the kingdom entirely into his hands. How curious it would be to suppose that a king had not the power of appointing his own officers, until he had appointed others to make such choice. Even so, when the Lord Jesus appointed the apostles to "act in his stead," and said, "I appoint unto you a kingdom, as my Father hath appointed unto me;" and again, "ye shall sit on thrones ;" and still again, as my Father hath sent me, even so send I you," he

constituted them his ambassadors to the world. Well, says the individual," I am called of the Lord through the apostles." Very well, then, point to that apostolic rule, which describes the office which you would fill, and describes the requisite qualifications that such an officer is to possess. Then you may use the office by divine right, derived from Christ through his constituted ambassadors, the apostles, and derived from the Father, through Christ, as the apostle and ambassador of the Father.

(To be concluded in our next.)

THE NAME OF JESUS CHRIST.

AT the head of the new institution, or gospel dispensation, stands the name of Jesus Christ-a name venerated in heaven, and adored on earth. This divine personage, "though he was in the form of God, did not affect to appear in divine majesty; but divested himself, taking upon him the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross. And for this reason God has exalted him, and has bestowed on him a name which is above every name; that at the name of Jesus every knee should bow; of things in heaven, and upon the earth, and under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."—Philip. ii. 8—12. Such is the standing of the Lord Jesus since the commencement of the kingdom of God. It was in anticipation of this that he told his disciples, before his crucifixion, that after he went away, the Father would send the Holy Spirit in his name.-John xiv. 26. After his resurrection he said to them, “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." At the commencement of his reign, on the day of Pentecost, Peter taught the Jews that remission of sins was to be obtained through his name. "Then Peter said unto them, Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit."Acts ii. 38. This was the first time, from the foundation of the world, that remission of sins was preached in the name of Jesus Christ, and for one of the best reasons in the world, namely, his reign did not commence till that day. A short

time after this," Philip went down to the city of Samaria, and preached Christ to them."-Acts viii. 5. And "when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women."-verse 12. But why were they baptized when they believed what Philip preached concerning the kingdom of God and his name? Because Peter, who had received "the keys of the kingdom of heaven (Mat. xvi. 19,) had declared in so many words, " Neither is there salvation in any other. For there is no other name under heaven given among men whereby we must be saved."-Acts iv. 12. Peter taught the same doctrine to the gentiles when he "opened the door of faith" to them. "To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins."-Acts x. 43.

In this name the apostles spoke, and for it the Christian teachers hazarded their lives.-Acts iv. 17, 18; xv. 26. This was the name in which some persons were to be delivered to Satan.-1 Cor. v. 4. It was in the name of Jesus that believers were washed, sanctified, and justified (vi. 11); and in the same name they gave thanks to God.-Eph. v. 20. In short, the apostle commanded the church at Colosse, "And whatsoever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father, by him."-Col. iii. 17.

We would now fix the attention of those who do not thoroughly understand this subject, on the fact that remission of sins is received through this glorious name. "To him gave all the prophets witness, that through his name, whosoever believes in him, shall receive remission of sins." Mark, now, none who disbelieves in him shall receive remission. The encouragement is given to "whosoever believes in him." And it is not promised to such through faith, but through "his name." This agrees well with what Christ said to his apostles after his resurrection; namely, "that repentance and remission of sins should be preached in his name among all nations."

Under the former dispensations, when all things were done with direct reference to the Father's authority, there was a place where the people could come to his name and obtain the blessing. But how shall we come to the name of Jesus that we may receive remission through his blessed name? Let the apostle Peter respond: "Repent, and be baptized in the name of Jesus Christ." But let no one

mistake here, by supposing that remission is to be found in either the water, or baptism. It is delicately wrapped up in that beautiful envelope-the name of Jesus. This is the casket which contains the precious gem. We come to this name-we find remission. But we will examine another passage.

"But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women." But how came the Samaritans to think of baptism, when Philip preached the kingdom of God and the name of Jesus? It was not the kingdom of God and the name of Jesus Christ that he preached; but the" things concerning" this kingdom and name. There were some 66 things," then, connected with the kingdom and name; and these were the things which he preached, and the things which they believed. Suppose we let the apostle Peter be our teacher on this point. By examining his discourses, as recorded in the 2nd and 10th chapters of Acts, it will be found that he has faith, or belief in Jesus, repentance, baptism, remission of sins. These being "the things concerning the kingdom of God and the name of Jesus Christ," it is not surprising that "when they believed Philip preaching them," they should be "baptized both men and women.' The order of the narrative, so far as the Samaritans in general are concerned, is this:

1. "Philip went down to the city of Samaria, and preached Christ to them."-Acts viii. 5.

2. "The people with one accord gave heed to those things which Philip spoke."-Verse 6.

3. "They believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ."Verse 12.

4. "They were baptized in the name of the Lord Jesus. -Verse 16. This is the way in which the Samaritans came to the name in which remission of sins was preached. Notice also, that no man can "preach Christ," as did Philip, without calling the attention of his hearers to the subject of baptism. We have the proof of this in the fact that these people were induced to be baptized by believing the things which Philip preached. And if more proof were necessary, we have it in the history of the eunuch's conversion, recorded in the same chapter. Two things are to be noted in this account with reference to our present purpose, namely: